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Emerged and Evolved in Modern China

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Emerged and Evolved in Modern China Cultura. International Journal of Philosophy of Culture and Axiology 15(2)/2018: 13-29 How the Concept of “Nature” Emerged and Evolved in Modern China Zhongjiang WANG Department of Philosophy and of Religious Studies Peking University 5 Yiheyuan Road, Beijing, China [email protected] Abstract: The entrance of “nature” from English to Chinese and the transformation of the word ziran 自然 in Chinese had been intertwined together. In the formal process, “nature” was not translated as ziran at first while in the latter process, the western concept and Chinese ideas of nature combined together with multiple, comprehensive meanings in the history of modern China. This means the second process consists some major transformations of ziran as a key concept in modern China. Firstly, it has been a process of materialization for the traditional concept of ziran from ancient China. Secondly, traditional ideas of nature like tian, tianran, ziran, got revived during their association and collaborations with western understandings of nature as a concept of naturalist philosophy. Thirdly, it was also in this process where a humanistic and existential definition of ziran began to emerge, not only as a response to the materialized understanding of ziran, but also created the confrontation between a material occidental civilization and a spiritual oriental civilization. This dualist view not only ignored other thought like Romantism, Humanism and ideas which go against materialism or scientism, but also overlooked materialism and scientism itself in the history of Modern China. Keywords: modern China, ziran, physics, tian, humanistic In the history of modern China, a series of critical terms and concepts were proposed and introduced into Chinese philosophy as a result of the cultural fusion between the East and the West, among which “nature” was the most notable one. However, we are still not clear about how the concept of “nature,” among other things, emerged and evolved and the role it played in modern Chinese philosophical thinking. For instance, how was “nature” translated in early English-Chinese dictionaries? When did “ziran” (with the original meaning of spontaneity) become the Chinese equivalent of “nature”? Was this translation influenced by its Japanese counterpart? How did Chinese modern thinkers understand and interpret “nature” and the indigenous idea of “spontaneity”? To be honest, we know little about the answers to these questions. As the introduction of the Western concept of “nature” coincided and interacted with the This is an open access publication. Except where otherwise noted, content can be used under the terms of the Creative Commons Attribution 4.0 International License (CC BY 4.0). For details go to http://creativecommons.org/licenses/by/4.0/. 13 © 2018 Zhongjiang WANG https://doi.org/10.3726/cul.2018.02.02 Zhongjiang WANG / How the Concept of “Nature” Emerged and Evolved… intellectual evolution of “ziran” and they together constituted the historical context of the emergence of “nature” as a philosophical notion in modern China, my discussion will focus on the history of the translations of “nature” and “natural” in Chinese reference books of this period as well as the historical changes of how Chinese thinkers comprehended and applied the concept of “nature” in their arguments. I. DEFINITIONS OF “NATURE” IN ENGLISH-CHINESE DICTIONARIES OF THE LATE QING PERIOD: FROM “INSTINCT”, “HEAVEN AND EARTH”, “INBORN FORM”, TO “NATURE” As complicated ideas, both “nature” in the Western context and “spontaneity” that is indigenous to China have a long history and varied implications (Lovejoy, 1996: 567-580). In modern Chinese history, they encountered and endowed each other with a new life. It was only after this process of integration that Chinese people started to understand and explain “nature” within the paradigm of “spontaneity.” Nowadays, in any commonly-used English-Chinese dictionaries, when it comes to the word “nature,” the corresponding Chinese definitions always include “nature,” “the Mother Nature”, “the natural world,” or “the natural force”; as for words like “natural” and “naturalism”, people are also used to their Chinese counterparts, such as “ziranjie de” (of the natural world), “guanyu ziranjie de” (about the natural world), “ziranzhuyi de” (naturalist), and so on. As it turns out, there was no equivalent of “nature” in pre-modern China, and therefore early English-Chinese dictionaries tended to paraphrase it with related concepts, which marked an inevitable stage of the formation and evolution of “nature” as a modern Chinese term. Foreign missionaries who lived in Hong Kong and Macao served as a cultural bridge that connected China with the West as they took the lead to compile a variety of English-Chinese dictionaries that exerted profound influence on modern Chinese culture. Some early representatives of these works included The English-Chinese Dictionary by Morrison (Macau: Printed at the Honorable East India Companies Press, 1822), English and Chinese Vocabulary in the Court Dialect by S. W. Williams (Macau: Xiangshan College, 1844), The English-Chinese Dictionary by W. H. Medhurst (Shanghai: Mohai Book Company, 1847-1848), and The English-Chinese Dictionary by W. Lobscheid (Hong kong: Printed an Published at the Daily Press, 1865), 14 Cultura. International Journal of Philosophy of Culture and Axiology 15(2)/2018: 13-29 followed by the Enchiridion Of English And Chinese Dictionary (compiled by Wu Zhijian and prefaced by Yan Fu. Shanghai: The Commercial Press, 1904), The Great English-Chinese Dictionary (compiled by Yan Huiqing, et al. and also prefaced by Yan Fu. Shanghai: The Commercial Press, 1908), and so on. According to the explanations and translations of “nature” in the aforementioned dictionaries, the English adjective “natural” was identified with “ziran de” (natural) from the beginning; however, the Chinese equivalent of “nature” was not “ziran” but some other philosophical terms drawn from ancient Chinese thoughts (with the exception of that offered by The Great English-Chinese Dictionary). Generally speaking, the dictionaries defined “nature” mainly in five aspects. Firstly, “nature” referred to the “instinctive principle,” “human nature,” “the reason,” or “the mandate of heaven.” Secondly, it stood for “the Heaven and Earth,” “the Cosmos,” and “the Dominator.” Thirdly, it indicated the operation and movement of the heaven and earth. Fourthly, it had a bearing on the qualities and categories of things. Fifthly, it represented humanity, including the personality and talents of human beings. These definitions undoubtedly reflected how the dictionary compilers perceived “nature.” In the same vein, the explanations of “natural” also embodied five dimensions of meanings. In the first place, it was an equivalent of “instinctive.” Next, it could be used to describe things that were “original,” “inborn,” “inartificial,” and “unrestrained.” Third, it had an implication similar to that of “complying with the nature.” Moreover, it was related to one’s disposition and personality. Lastly, it dealt with a particular quality or aptitude. Unlike “nature,” “natural” was translated into Chinese as “ziran de” in most dictionaries except for English -Chinese Vocabulary in the Court Dialect along with “tianran de” (of the original form). On this account, it could be inferred that “ziran de” and “tianran de” are synonyms in the eyes of the compilers. In terms of the English-Chinese dictionaries, Chinese people comprehended “nature” mainly from the perspectives of the inner nature of things (the reason and the instinct) and natural objects or entities (the Heaven and Earth and the Cosmos). The fact that they did not opt for the indigenous Chinese word “spontaneity” to convey the meaning of “nature” could be partly attributed to its inability to denote substantive things at the very beginning. Then one may wonder why The Great English and Chinese Dictionary published in 1908 employed “ziran” to translate “natureness,” 15 Zhongjiang WANG / How the Concept of “Nature” Emerged and Evolved… and from then on, more and more dictionaries translated “nature” as “ziran,” which eventually became a standardized translation? Was this change influenced by Japanese? Or was the term “nature” in modern China originally a Japanese-made Chinese word? In early Dutch-Japanese and English-Japanese dictionaries, “nature” was usually not translated as “shizen” in Japanese, a phenomenon that also occurred in China. For example, the translations of “nature” were “properties” and “natural principles” in The Japanese-English Vocabulary (1855-1858), “all creatures,” “the Cosmos,” “noumenon,” “the Creator,” “properties,” “principles of the Heaven and Earth” and “species” in the Pocket Dictionary of English-Japanese Translation Vocabulary (1862), and “instincts,” “qualities,” “the heavenly principle,” “the Creation,” “the Cosmos,” “the Great Wheel” and “all-inclusiveness” in Philosophical Vocabulary (1881). However, unlike early English-Chinese dictionaries, the Haruma Wage (the Japanese translation of Halma[’s Dictionary], 1796) had already adopted “shizen” as the Japanese equivalent of the Dutch word “natuur.” It is still unknown whether this translation influenced The Essentials of French (1864), which also translated the French word “nature” as “shizen” or “seishitsu” (properties). According to Yanabu Akira (1982), it was not until the second decade of the Meiji era that more and more English-Japanese dictionaries began to use “shizen” to
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